瑜伽論記 8.489

8.489

解云：住滅定時近滅無漏心及心所，遠滅非想有漏捨受，今據遠滅名滅有漏，以悲想捨受微細要在觀中觀苦諦時方覺非想捨受是其行苦名勝義苦。又云：如彼無為，其實無間道已得想受滅無為，後久時方得彼定，於得定時却說前無間道時所得故名想受無為，今此亦爾，定是無漏加行非有漏，從遠所厭為名名為厭苦，雖遠心亦是有漏善，以勝義理故亦是苦。

It is explained: when abiding in the cessation attainment, one proximately ceases the taintless mind and mental factors, and distantly ceases the neutral feeling with taints of [the stage of] neither-conceptualization-nor-non-conceptualization. Here, based on the distant cessation, it is called the cessation of what has taints. Because the neutral feeling of neither-conceptualization is subtle, it is only within contemplation when contemplating the truth of suffering that one perceives that this neutral feeling of neither-conceptualization is its suffering of conditioned existence, termed ultimate suffering. It is also said: like that unconditioned [state], in reality the unhindered path has already attained the unconditioned cessation of ideation and feeling, and only a long time afterward does one attain that absorption; at the time of attaining the absorption, it is said retrospectively that what was attained during the preceding unhindered path is named the unconditioned state of ideation and feeling. Here it is also like this: the absorption is taintless, but the preliminary practice is not without taints; taking its name from what is distantly loathed, it is called loathing suffering. Although the distant mind is also wholesome with taints, by virtue of ultimate principle, it is also suffering.